Divine engagement applies to a positive relationship with God in which people feel that God is close to them and answers their prayers. Divine disengagement pertains to an unsteady connection and a sense of God’s absence. Although several questionnaires consider the concerns of the human experience of prayer, only one deals precisely with the subject of the human perception of divine engagement and disengagement in response to one’s prayer. The main goals of the present research were to: (1) determine the latent structure of the Brief Measure of Perceived Divine Engagement and Disengagement in Response to Prayer (PDED) in a sample set; (2) test whether the factor structure indicated by EFA matches the data and provides an equivalent goodness-of-fit index to Exline’s model; and (3) confirm that perceived divine engagement and disengagement are correlated with religious meaning, gratitude to God, and dimensions of religious centrality. The results show that the proposed two-factor structure of the eight-item version of the PDED is a suitable and reliable solution of the original PDED (Study 1). Confirmatory Factor Analysis (CFA) revealed a good fit of the data to the model in both the second and third studies. Both dimensions of the PDED correlated significantly with all of the subscales of the RMS, GGQ–6, and CRS–15. The Polish version of the PDED demonstrated very good psychometric properties.

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The object of the analysis is to present the results of longitudinal stud­ies on the quality of betrothal and mat­rimony in the perspective of attachment theory by John Bowlby. The first empiri­cal studies have been conducted among engaged couples and repeated later amid identical couples already recognized as spouses. Theoretical context of the re­search was the theory of attachment. The study was focused on three dimensions of betrothal and marriage life: the quali­ty of relationship, interpersonal commu­nication, understanding of love.

The concept of marital communio amoris expressed in the apostolic exhortations Familiaris Consortio of John Paul II and Amoris Laetitia of Pope Francis is the subject of this paper. In theology, this phrase has generally been used to describe the relationship of the Divine Persons in the Trinity. The phrase communio amoris in relation to marriage and family comes from the theological thought of John Paul II. The Pope used this term several times in the exhortation. An important issue is the reference of the phrase “communion of love” to spouses entering into a sacramental union. Pope Francis, although he uses the phrase to refer to Trinitarian relationships, does not explicitly use this expression to refer to marital relationships. Communio amoris, however, can be read into the concept of marital love presented in Amoris Laetitia.

Dojrzała religijność drogą do świętości… Dojrzała religijność drogą do świętości. Reguła veritatis testum Ks. dr hab. Sławomir Bukalski, prof. US Uniwersytet Szczeciński Wstęp We wstępie niniejszego rozdziału należy mocno podkreślić, że psychologia nie zajmuje się problematyką świętości ani wskazywaniem kryteriów świętości. To stanowi domenę teologii. Psychologia rozważa natomiast problematykę religijności człowieka rozumianą najogólniej jako relacja podmiotu do przedmiotu-relacja człowieka do Boga. Ta relacja może być definiowana, opisywana, można analizować konkretne zachowania człowieka związane z nią, stany emocjonalne, aspekty poznawcze, mogą być wskazywane kryteria tej relacji, w tym i kryteria dojrzałej religijności. Obok samej relacji psychologia stara się także opisać osobę, jej strukturę osobowości, jej wiarygodność. Psychologia nie zajmuje się natomiast analizowaniem wiarygodności przedmiotu wspomnianej relacji religijnej, czyli Bogiem.